02

SECOND CHAPTER. (The Remaining Rites of the Animal Sacrifice. The Prātar-anuváka).

11. (Why fire is carried round the sacrificial animal.) The Devas spread the sacrifice. When doing so, the Asuras attacked tbem, intending to put an obstacle in their way (to prevent the successful performance of the sacrifice). The attack was made against the sacrificial post from the eastern direction, after the animal had been consecrated by the Apri verses (see 2, 4), and before the fire was carried round the animal. The Devas awoke, and surrounded, for their own protection, as well as for that of the sacrifice (the place) with a three-fold wall resembling fire. The Asuras seeing those walls shining and blazing, did not venture an attack, but ran away. Thus the Devas defeated the Asuras on the eastern side as well as on the western. For this reason the sacrificers perform the rite of carrying fire round (the animal, when consecrated), and have a mantra recited; for they thus surround (the animal) with a three-fold wall, shining like fire, for their own protection and that of the sacrifice.

After the animal is consecrated, and fire carried around it, they take it northwards. They carry before it a firebrand, meaning thereby that the animal is ultimately the sacrificer himself ; they believe that he will go to heaven, having that light (the firebrand) [98] carried before him. And in this way he really goes to heaven.

The Adhvaryu throws sacred grass (barhis) on the spot where they are to kill the animal. When they carry it outside the Vedi, after having consecrated and carried fire round it, they make it sit on the sacred grass (barhis).

the águr : 93 ZARE, and followed by tho Vanatkāra. One of tho rules laid down for the Svistakrit mantras and the respective praigas, as far as they aro not tairen from the Sanhits of Rigvoda, is, that all the deities of the Isti must be mentioned along with the expression : fra 19, i e., beloved rosidenco; the namo of the doity always procedes it in the genitive.

$ After the Sviṣtakrit is over, the remainder of the offorings, which aro at the animal sacrifice, flesh is eaton by the priests and tho sacrificor, Tho I natra in which the dish is placed is held up and Ilf, the personification of food, called to appear. This “calling,” of Ila is always the same. The formula is given in tho Âsvul, Sr. Sotras 1,7 :

पहहूता सह दिबा० 1 Agnidhra is performing this rito. Scc 2, 5,

They dig a ditch for its excrements. The excrements consist of herbs; the earth is the proper place for herbs; thus he puts them at the end

in their proper place (by throwing them into a ditch, dug in the earth).

They say : when the animal is the offering, then many parts (of this offering) go off (are not used), such as hairs, skin, blood, half-digested food, hoofs, the two horns, some pieces of flesh which fall to the ground. (Such being the case) in what way then is the deficiency made up? The answer is : if they sacrifice Purodása, divided into its proper parts along with the animal, then the animal sacrifice is made complete. When the sacrificial essence had gone from the animals, both rice and barley sprang out of it. When they offer Purodāsa, divided into its proper parts along with the animal, then they should think, “our animal was sacrificed with the sacrificial essence in it; our animal has been sacrificed in its entirety."

The animal of him who has this knowledge is sacrificed in its entirety,

(The Offering of the Drops which fall from the Omentum). After the Vapā (omentum) has been torn out of the belly), they bring it (to the fire for being fried). The Adhvaryu. causes to drip out of a Sruva drops of hot melted butter. When the drops are falling [99] (to the ground), the Adhvaryu orders the Hotar to recite the mantra appropriate to the drops (falling down). For the drops belong to all deities. He might think, they are not mine. (I, the priest, have nuth ing to do with them); they may, therefore, uninvited go to the gods; (but he ought to repeat mantras for them).

He repeats the Anuvākyā (for the drops :) “Be favourable to our loud voice (to be heard at a distance) which is agreeable to the gods, when swallowing our offerings with thy mouth! (1, 75, 1.)! By this mantra he throws the drops into the mouth of Agni. He further repeats the hymn: “Bring this our sacrifice among the gods” (3, 21). By the words (of the second pada of the first verse :)“ be favourable to our offer ings, O Jātavedas !” he begs for the acceptance of the offerings. In the words in the third pada of the first verse :) “eat, О Agni, the drops of the marrow * (and the) melted butter,” the drops of the marrow and the melted butter are mentioned. The words (of the fourth pada of the first verse :) “eat, O Hotar, having first taken thy seat !” mean: Agni (for he is the Hotar of the gods) eat, after having taken, &c.

(In the first half of the second verse :) “ the drops of melted butter drip for thee, O purifier, from the marrow,” the drops both of the melted

• Rv medas. NãV. understands the Vapi, which is ceatainly the right explanation

butter and the marron are mentioned. (By the second half :) grant us the best things which are desirablo, for worshipping (thee) in the proper way," he pronounces a blessing.

(In the first half of the third verse :) “O! Agni! these drops are dripping melted butter for thee, the wise, who art to be worshipped with gifts,” the drops (of marrow) are described as “ dripping melted butter." [100] (By the second half:) “thou, the best Riṣi art kindled; be a carrier of the sacrifice !” he (the priest) orders the sacrifice to be successful.

(In the first half of the fourth verse :) “to thee, O Adhrigu! drip the drops of marrow and melted butter, O Agni! thou strong one !” the drops both, of the marrow and melted butter, are mentioned. (By the second half :) “mayst thou, praised by poets, come (to us) with thy brightly shining flame! kindly accept our offerings, O wise !” the priest asks the acceptance of the offerings,

(After the recital of the fifth verses :) " we offer to thee the most juicy marrow (the Vapā), taken out of the midst of the belly); these drops (of inelted butter) drip on this thin skins (the Vapā), carry them severally up to the gods !" the priest pronounces the formula Váuṣat! for the drops (and thus concludes the offering of the drops).

He then repeats the same formula (the Anuyaṣatkāra as is sacrificing the Somal, O Agni, enjoy the Soma! (using instead of “Soma" the word " drops.") These drops belong to all the gods. Thence the rain falls, divided in drops, down upon the earth.

18. (On the Svahákritis and the Offering of the Vupd). They ask: which are the Puronuvákyās, the Praiṣas and the Yajyas for the call: Svahī 4 ? (The (101) answer is :) The Pironurakyis

3 From this passage it is clear that by medas in the whole of this hymn, the Vape or omentum is to be understood; for it is called here tuach, i.Cry skin, which (although it is very thin) it resembles.

" The author of the Brāhm. alludes hore to a practice which appoars to be contrary to the general rules established regarding the offering of oblations. To maka it clear, I here extract the passage concerning it from the Manual, used by tho seven Hotri priests (called Sapta Tautra). On pp. 22, 23 of my manuscript is said, that the Hotar, after having repeated the hyon addressed to the drops dripping from tho Vapa, is re quested by the Maitrāvaruna (who then gives the praiya, 1.6. order) to make the Sváhas (svahdilaritit, ie, the pronunciation of the formula : svaha ! of the ajya, tho medus (Vapā) of the drops dripping from the Vapi, of the Svaltītcritis in general, and of the verses which are addressed to tho oblations in the hymn mentioned (imam 10 Yajnan, 3, 21, see above). This order tho Maitrā rarupa concludes hy the words : “Svala! the gods pleased with the Âjyi may first taste the Âjya ! Hotar, repeat the YAJYA !” Thereupon the Maitrāvaruna repeats & Puronuvákya for the offering of two portions of Ajra. Then tho Maitrāraruga orders the Hotar to recite two Ydjylu, one for Agni, the other for Soma,

are just the same as those recited (for the drops), the Praigas and the Yajyas are also the same. They further ask; which are the deities for these Svāhā kritis ? (To this) one should answer, the Visve devdh; for there are (at the end) of the Yājyā the words, “may the gods eat the oblation over which Svāhān! is spoken.”

The gods conquered by means of the sacrifice, austerities, penances, and sacrificial oblations the heavenly world. After the Vapā had been offered, the heavenly world became apparent to them. Regardless of all the other rites, they went up to heaven by means of the oblation of the Vapā (alone). Thereupon Men and Risis went to the sacrificial place of the gods (to see) [102] whether they might not obtain something worth knowing. Having gone round about and searched all the place, they found nothing but a disembowelled animal lying there. Thence they learnt that verily the value of the animal ( for sacrifices) consists only in its Vapa, which part is just as much as the whole animal.

When they, at the third libation, fry the remaining portions (all save the Vapā) of the animal and offer them, then they do so, wishing, “may our sacrifice be performed with many many oblations! may our sacrifice be performed with the entire animal !”

14. The oblation of the Vapà is just like an oblation of ambrosia ; such oblations of ambrosia are (besides) the throwing of the fire : (produced by the friction of wooden sticks) into the sacrificial bearth, the oblation of Ajyê and that of Soma. All these oblations are without an (apparent) body (they disappear at once when thrown into the fire). With such bodiless obla tions the sacrificer conquers the heavenly world. The Vapá is just like sperm ; for just as the sperm (when effused) is lost in the womb), the Vapā is lost (disappears in the fire on account of its thinness). Further, the Vapā is white like sperm, and, without a substantial body, just as

in order to induce these deities to accept the offering given after the recital of the Yaiya. After having repeated then, he is ordered to repeat the Yājfā for the medas (Vapa), addressing Agnisomar,

Now the deviation from the general adopted rules of the sacrificial practice is, tho formula Svāhā is here several times used without having a proper Apuvákya and Yajvā. To this practice some performers of sacrifices had raised some objections. But the author of our Brahm, defends the practico, asserting that the Puronuyakyās required for the Svāhākritis are incladed in those mentioned for the drops (p. 99), their praiṣa is contained in the general praisa, in the words : hotar agnim yakrat, may the Hotar recite the Ydiyd for Agni! &c, which formula the different Svā has follow, one of which is, Sváha sváhálcritinám (see above); and their Yajya comprised in the general Yajya, which is according to the Äsvaldy. Satr, 3, 4, the last verse of the Aprisikta.

• See AitBr, 1, 15.

HUSY

sperm, Blood and flesh making up the substance of the hody, the Hotar therefore should say (to the Adhvaryu): cut off all that has no blood.

The Vapā oblation must consist of five parts, even if there are only four parts (all except the gold plate) at the sacrificer’s disposal. The priest first puts o melted (103) butter for the Vapā in the ladle, then follows a thin gold plate, the Vapā, the melted butter for the gold plate, and (lastly) the dripping of melted butter (on the whole).

They ask : if there is no gold to be had, what should he do then ? (The answer is :) he should first put twice melted butter in the ladle. then the Vapà, and drip twice hot melted butter on it. The melted butter is ambrosia, the gold is also ambrosia. Therefore everything wished for (by the sacrificer) when throwing the melted butter and the gold (into the ladle), is attaiṇable. Together with the melted butter (to be taken twice), and the gold, the Vapā oblation consists of five parts.?

Man is composed of five parts, viz. hairs, skin, flesh, bones, and marrow. The priest having (by the Vapā oblation) made (the sacrificer) just such a man (composed of five parts), offers him in Agni, who is the womb of the gods. For Agni is the womb of the gods; after having grown together in Agni’s womb with the (different other) oblations, he then goes up to heaven with a golden body.

(On the Repetition of the Prātar-anuvāka, or Early Morning Prayer,

on the Day of the Soma Libation.) The Adhvaryu orders the Hotar to repeat the mantras appropriate for the gods who appear in the early morning. These gods are Agni, Uṣas (dawn), and the Aśvins (twilight); they come, if each of them is addressed in mantras of seven different (104) metres. They come on the call of him who has such knowledge.

As Prajapati, when he himself was (once) Hotar, was just about to repeat the Prātar-anuvā ka, in the presence of both the Devas and Asu ras, he first thought, he will repeat the Prātar-anuvāka for our benefit; the latter believed, he will do so for us. He then repeated it for the Devas. Thence the Devas became masters of the Asuras. He who has such a knowledge becomes master of his enemy, adversary, and

• The technical term for this proceeding is upa-stararam. * The two others are the Vapà itself and the hot melted butter dripped on it.

# To each of these three deities are mantras in the following seven motres addressed : Gayatri, Anustup, Tristup, Brihati, Uṣnih, Jagati and Pankti.

gainsaper. It is called Pritar-anuvāka (morning prayer); for Prajapati prayed it early in the morning. It is to be repeated in the dead of night. For people follow in their sayings him, who possesses the whole speech, and the full Brahma, and who has obtained the leader

ship, 10

Therefore, the Prātar-anuvāka is to be repeated in the dead of night: for it must be repeated before people commence talking. Should be, however, repeat the Prātar-anuvāka after people have commenced talking, he would make the Prātar-anuvāka (which should be the first speech uttered in the morning) follow the speech of another. Such being contrary to its nature) it must be repeated in the dead of night. He should repeat it even before the voice of the cock is heard. ‘1 For all the birds, including the cock, are the [105] mouth (the very end) of the goddess Nirriti (destruction, death.) If he thus repeats the Prātar-anuvā ka before the voice of the cock is heard, (he should do so considering) that we cannot utter the sacred words re quired at a sacrifice, should others already (animals or men) have made their voices heard. Thence (to avoid this) the Prātar-anuvāka should be repeated in the dead of night. Then verily the Adhvaryu should begin his ceremonieska (by calling on the Hotar to repeat the Prātar-anuvāka), and the Hotar then should repeat it. When the Adhvaryu begins his work (by ordering the Hotar to repeat), he begins with Speech, and the Hotar repeats (the Prātar-anuvāka) through Speech. Speech is Brahma. Thus every wish which might be attainable either by Speech or Brahma’s is attained.

16. Prajapati being just about to repeat the Prātar-anuváka, when he was himself Hotar (at his own sacrifice), all the gods were in a state of anxious expectation, as to who of them would be first mentioned. Praja pati looked about (and, seeing the state of anxiety in which the gods were, thought), if I commence by addressing (the mantra) to one deity only,

» This appears to be the meaning of: mahati ratryan. Sāy. explains it rather artificially as the great portion of the night following the day on which the animal sacrifice for Agnizomiya had been performed.

10 The anthor alludes here to the relation of subjects to the king, and of pupils to their teacher,

11 By sakuni only the cock is to be understood. The original form being kakuni, we are reminded of the very word “cock.” Great importance is attached to this bird in the Zend-Avesta, where it is named paro-dars.

12 The term used is, upákaroti.

13 Bāy. understands here by speech the worldly common talk, by Brahma the sacred speech, the repetition of the mantras.how will the other deities have a share (in such an invocation)? He then $&w (with his mental eyes) the verse : āpô revatir, i.e., the wealthy waters (10, 30, 12). Åpo, i.e. waters, means all deities, and revatih (rich) means also all deities. He thus commenced the Prātar-anuvāka by this verse, at which all the gods felt joy : (for each of them thought), he first has men tioned me; they all then felt [106] joy when he was repeating the Prātar anuvāka. He who has such a knowledge (i.e., who commences his Prêtar anuvāka by the same verse), commences his Prātar-anuvāka with a joint address to all the gods.

The Devas were afraid of the Asuras robbing them of their early morning sacrifice (the Prātar-anuvāka), for they (the Asuras) were so very strong and powerful. But Indra said to them : “Do not be afraid! I shall strike them with the three-fold power of my morning thunderbolt.” He then repeated the verse mentioned (10, 30, 12). This verse is in three respecte a thunderbolt, viz., it contains " the destroying waters'1% (apô rap tryő), it is in the Triṣtubh (Indra’s metre, and it contains “speech”): (it is recited with a loud voice). With this thunderbolt he struck and destroyed them. Thence the Devas became masters of the Asuras. He who has such a knowledge, becomes master of his enemy, adversary, and gainsayer.

They say: he should be the Hotar who produces in this verse (when reciting it) the number containing all metres. This is the case, if it be repeated thrice. This is the production of the metres.

17. He who wishes for long life, should repeat a hundred verses. For the (full) life of man is a hundred (years); he has (besides) a hundred powers, and a hundred senses." (By repeating one hundred verses) [107], the priest secures to the sacrificer his full age, his (mental and bodily) powers, and his senses.

He who wishes for performing successfully the subsequent great) sacrifices, should repeat 360 verses. For the year consists of 360 days; such a year (is meant here). The year is Prajapati. Prajapati is the sac rifice. The intelligent Hotar who recites 360 verses, turns (in this way) the sacrifice (regarded as a divine being, the mediator between gods and men) towards the sacrificer.

“In the Anukramaniká, the deity of the song in which this verso occurs, is called Apo naptryah.

** Vách has the power of destroying, under certain circumstances, the sacrificer.

• According to say, the number of " a hundred " for the gapses is to be obtained. if the senses aro stated at ten, and if to each of tller tea tubular vessels, in which they moy, are asoribed.

He who wishes for children and cattle, should repeat 720 verses. For so many days and nights make a year (one of 360 days). Prajapati is the year. For, after he is produced (prajayamāna), the whole universe is pro duced (prajayate).!? He who has such a knowledge, obtains, if being born after Prajāpati (by means of the sacrifice), children and cattle.

If any one who is not recognized as a Brahman, or one who has a bad reputation on account of being charged with crimes, should bring a sacrifice, then 800 verses should be repeated. The Gayatri consists of eight syllables (three times eight). The gods being of the nature of the Gāyatrī, removed the evil consequences of sin and crime. He who has such a knowledge, removes the evil consequences of sin and crime from himself by means of the Gāyatri.

He who wishes for heaven, should repeat a thousand verses. For the heavenly’ world is at a distance of about 1,000 days’ travelling on horse ‘back from here (this earth). (To repeat a thousand verses, is done) for reaching the heavenly world everywhere. (He who then wishes) for acquisition of things to be enjoyed, and of communion (with the gods), should recite an unlimited number of verses). For Prajāpati is [108] boundless. To Prajapati belongs the recitation which makes up the Prātar-anuvāka. Therein are all desires contained. When he repcats an unlimited number (it is done) to obtain fulflment of all desires. He who has such a knowledge, obtains fulfilment of all wishes.

Thence one should repeat an unlimited’s number (of verses). He repeatṣ verses of seven (kinds of) metres for Agni, for there are seven worlds of the gods. He who has such a knowledge hecomes successful in all of them. He repeats verses of seven (kinds of metres) for Uṣas; for there are seven (kinds of) cattle?’ in villages. He who has such a knowledge, obtains these seven (kinds of) cattle in the villages.

He repeats seven (kinds of verses) for the Aśvins; for Speech spoke in seven (different tones). In as many tones (2.e., seven) then spoke Speech (in all made men). These seven tones are made) for comprising the whole speech (the worldly talk and singing), the whole Brabma. He repeats verses for three deities; for three worlds are three-fold. (This repetition therefore serves) for conquering (all) these worlds of the gods.

1He is the creator, 18 As many as a Hotar can repeat from after midnight to sunrise.

1# Such as goats, sheep, cows, horses, asses, camels, &c. As the seventh kind, Apastam ba counts man,

10

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18. They ask : how should the Prātar-anuvāka be repeated ? It is to be repeated *according to the metres (verses of the same metre to be put together). The metres are the limbs of Prajapati. He who brings the sacrifice is Prajāpati. For the benefit of the sacrificer, the several verses of the Prātar-anuvāka are to be recited pada (foot) by pada.” For cattle (109) have four feet, (if he do so) he obtains cattle. He should repeat it by half verses. When he repeats it in this way, (then he does so for securing) a footing (to the sacrificer). Man has two legs, and animals have four. He thus places the two-legged sacrificer among the four-legged animals. **

Thence he should repeat the Prātar-anuvāka only by half verses.

They ask : the (metres of the) Prātar-anuvāka being developed, as how do they become then undeveloped ? The answer should be : if the Brihati metre is not moved from its centre.

Some deities have a share in the invocation offerings, others in the Stomas (the chants of the Sāma singers), others in the metrical verses) (chhandas) repeated by the Hotar). By means of the invocation offerings (anutis), one makes pleased those deities who have a share in these offerings, and, by means of the chants and recitations, those also who have their

ros in the Stomas and metres. He who has such a knowledge, makes pleased and well-disposed to be parties of deities (those who have their share in the invocation offerings, and those who have theirs in the Stomas and metres).

(110) There are thirty-threo gods who drink Soma and thirty-three who do not drink Soma.

The Soma-drinking gods are : eight Vasus, eleven Rudras, twelve

3. That is to say: he sbouia take together all the versos in tho Gayatri, or in the Tri. tubh or other metres, without mixing thom.

2. There are in most cases four,

22 Tho four feet of animals are indicated by tho division of each verse into four padas, and the two legs of the sacrificor by the stopping of the voico after tho ropotition of cach half yerse.

28 Ásv. Sr. Satr. 4, 13 The regular order of motres which commencos by Gayatri and goes on by Usnib, Anustubh, &c., based on the increase by four syllables of cach subsoquent metre, is not kept in the Prātar-annvaka. Unih is her. not second, hut fifth ; Aunnţublu is second Tho expression vyuilia means, ono metro boing produced by an increase of the number of syllables out of the preceding metre. Thus increase in the Prilar-anuváka goes as far as the fourth inentre, tlie Brihati, which is the centro ; then the turn from the lower number to the higher commences again. The first turn is Gayatri, Anu-tubh, Trintubh, and Brihati-; the second Urnih, Jagati, and Paikti. There being after the Brihati a roturn to lower numbers. tho Invelopmoont is stoppail: thener the Pratar anuraka is azyıtlı also,

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Adityas, Prajapati and Vaṣat-kāra. The not-Soma-drinking gods are : eleven Prayājas,** eleven Anuyājas, 95 and eleven Upayājas.** They [111] have their sbare in the sacrificial animal. With Soma, he pleases the Soma-drinking deities ; with the animal, those who do not drink Soma. Thus, he who has such a knowledge, makes both parties pleased and well disposed.

24 These are the eleven verses of the Apri hymns, see 2,4.

20 At the animal sacrifice, there are eleven Anuyajas required. This is briefly stated in Âsv. Ér. Satras 4,6, where, however, in addition to those occurring at a previous sacriüce (Chāturmāsya Işti), only two are mentioned ; and on refere .ce to the rules on the Chāturmasya Isti (2, 16), wo find also, in addition to three which are supposed to be already known, only six mentioned. The three primitive ones aro then to be found in the Fules on the Darsa paroima-iştis (1,8). The formula is for all Anugājas the same First comes the name of the respective deity in the nominative, then follow the words : Vasuvane vasudheya sya vetit (or vitām, or vyantif). The first Anugāja, which is addressed to the barhis, or sacrificial seat, runs for instance, as follows : 9 afegea agerata ip.“may the divine sacrificial seat, giver of wealth (Àgni) ! taste of the wealth. (food) which is to be put by." The latter expression refers to the remainder of the sacrificial tood which had been eaten by the priests and the sacrificer just before the offering of the Anuyajas. The gods are to have a share in the food already eaten. Food is regarded as the wealth to be put by; for it serves for the acquisition of vigour and strength. The term vasu is frequently used with reference to food at the time of eating tho remainder of the sacrifice. See 2, 27. The order of the Annyájah deities at the animal sacrifice is the following: (1) devir dvārah (the gates), 72) uşara-naktà (dawn and night), (3) devi Joştri (satiation), (4) ūrj and áhuti (vigour and oblation), (5) daivya hotara (the two divine Hotars, i.e., the fire on earth and that in the sky), (6) tisro devir (the three deities : Ila, Sarasvati, and Bharati, see 2, 5), (7) barhis, (8) narasamsa (see 2, 5), (9) vanaspati, (10) barnir vāritinām (the stalks of kusa grass, thrown in water jars, (11) Agni Sviftakrit,

2* The Upayájas, or supplementary offerings, accompany the Anupājas. At the same time that the Hotar is repeating the Anuyāja mantras, and the Adhyaryu is throwing at the end of each an oblation into the fire, the Pratiprasthātar, who is the constant assistant of the Adhvaryu, offers eleven pieces of the guts of the slaughtered animals and accompanies his offerings with eleven Yajusmantras (see them in the Vájasaneya Samhità 0, 21, and Taittriīya Samh. 1, 3, 11). All conclude with : sváha. On comparing their text in the Vājasaneya S., with that in the Taittiriya S., we find" some differences in the order of these mantras. The deities are the same. They are according to the Taito S. the following ones: (1) Ocean, (2) Air, (3) Savitar, (4) Day and Night, (5) Mitrāvaruna, (6) Soma, (7) the Sacrifice, (8) the Metres, (9) Heaven and Darth, (10) the Divine Clouds (nabras, invoked for giving rain according to Sayaṇa’s commentary on the Taitt. S, vol. 1. p. 550, ed. Cowell), (11) Agni Vaišvānara. The hotar has nothing to do with the Upayájas. All is performed by the Pratiprasthātar. We find the whole ceremony minutely described in the Hirapyakesi-Srauta-Satras (4, 16, 17). The charcoals for kindling the fire for these offerings are taken from the fire which is on the place where the animal’ is slaughtered. These charcoals are (as I am orally informed) pat on the so-called Dhishya, or small fire-place behind which the Hotar is sitting, and which is between the Aguidura and Marjali fires. On the same place the tail of the animal, the principal part of which belongs to the wives of gods, " is sacrificed.

He concludes with the verse :-abhud uşā ruśatpāśur (5, 75, 9), i.e… aurora appeared with the roaring cattle.

They ask: if be repeats three liturgies (keratus)*7 addressed to Agni, Uşās, and the Aśvins, how can his concluding (the whole liturgy) with oue verse only be accounted for? (The answer is :) all three deities are contained in this verse). (The first pada :) “aurora appeared with the roaring cattle,” is appropriate to Uşās. (The second pada :) “Agni is put in at the proper time," belongs to Agni. (The second half verse :) “O, ye mighty (brothers !), your immortal carriage is yoked, bear my sweet voice !” belongs to the Aśvins. , When he thus concludes with this one verse, then all three liturgies have their place in it.

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